Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	affliction_n	great_a	zion_n	25	3	8.9393	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43554	Theologia veterum, or, The summe of Christian theologie, positive, polemical, and philological, contained in the Apostles creed, or reducible to it according to the tendries of the antients both Greeks and Latines : in three books / by Peter Heylyn.	Heylyn, Peter, 1600-1662.	1654 (1654)	Wing H1738; ESTC R2191	813,321	541

before Finally during the whole time of his earthly pilgrimage of his conversing in our flesh the Devill never failed in his endevours sometimes himself and sometimes by the means of others either by flatteries or by contumelies to prevail upon him though alwayes to his own losse and to the greater ruine of that Kingdome of darknesse which he had founded on this earth And these we reckon for the first part of those inward sufferings which our Redeemer did endure under Pontius Pilate not by exciting in his heart any evill motions in which respect we men are said most commonly to be tempted inwardly but by presenting to his senses such continuall objects as he conceived most like to work on the inward Man For otherwise it cannot be affirmed of CHRIST that he was tempted inwardly that is to say by any motions rising from within without manifest Blasphemy And to this all sound Orthodox Christians have agreed unanimously Thus Gregory amongst the Latines Omnis illa tentatio Diabolica foris non intus all that temptation of the Devill was not inward but outward And thus Theophylact for the Greeks The Devill said he appeared to Christ in some visible shape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thoughts that is to say any thoughts of sin Christ admitted not The Lord forbid we should conceive such a wicked fancie Thus Calvin finally for the latter writers It is saith he no errour or absurdity to thinke that CHRIST should be tempted of the Devill modo ne intus hoc est in mente et anima quicquam putemus passum fuisse so that we do not hold that he suffered any thing in his minde or soul. So to make the thoughts and cogitations of the heart of Christ to be inwardly moved with pride presumption infidelity and Idolatry as some men have done the better to find out the paines of hell in our Saviours soul were to be guilty of their sin who to that end have vented most blasphemous figments and pernicious impostures to the seducing of the simple the hurt of their own souls and the dishonour of Christ. But of this we shall speak more at large in the following Article of Christs descending into hell for the misconstruing of which Article or rather for the totall expurgation of it it was first invented We now proceed to those afflictions which assalted inwardly which wrought upon his soul only on the inward man and then to those which were inflicted also upon his Body so far forth as they did precede his Crucifixion which shall come after by it self CHAP. VI. Of the afflictions which our Saviour suffered both in his soul and body under Pontius Pilate in the great work of mans Redemption THat CHRIST our Saviour was tempted in all things as we are yet without sin that is to say without the least internal motion and provocation of the heart to sin as we are not hath been abundantly discovered in the former Chapter We now proceed to those affictions which he suffered for us in his minde or soul those griefes of heart and anguish of the Spirit which did fall upon him in reference to the great work of mans redemption for as for those which seized upon him out of particular affections as his groaning in the Spirit over the grave of his dead friend Lazarus or the lamenting those calamities which he foresaw would shortly fall on his native Country they do not come within the compasse of this disquisition And these we purpose to examine with the greater industry because there is a sort of men as before I said that to elude the true and genuine meaning of Christs descent into hell have fancied to themselves and proclaimed to others that they have found the pains of hell in our Saviours soul and that there was no other descent of Christ into hell then the extremity of those hellish and most dismal pains which he suffered in his humane soul here upon the earth And first to take those texts in order in which those sorrowes and afflictions are most plainly met with in the first place we finde him in the garden of Gethsemane the place designed for the great combat betwixt him and Satan where taking with him Peter and the two sons of Zebedee it is said that he began to be sorrowfull and very heavie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek text hath it St. Mark with the alteration of one word only doth deliver it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to be sore amazed and very heavy coepit contristrari verementer angi saith the translatour of the Syriack This was it seemeth with him the beginning of sorrowes for it is said that he began to be sorrowful and sore amazed which though it was a sad beginning yet it was mastered in the end For though he began to be affraid and sore amazed upon the apprehension of those bitter pangs of death which he was to struggle with yet he no further did submit to this passion of fear and this discomfiture of amazement then to expresse the naturall horror which he had of that deadly cup whereof he was presently to drink not suffering it to possesse him wholly or to bear dominion over him or to work in him any such corruptions as we frail men are subject to in the like extremities And this is that and only that which is meant by Origen where he affirmeth Coepit pavere vel tristari nihil amplius tristitiae vel pavoris patiens nisi principium tantum No such amazement no such sorrow as might make him lose either speech or sense or memory as some men imagine much lesse to pray he knew not what but least of all to pray expresly against the known will of his heavenly Father Nor will the words in the Original admit any such meanning For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture ●ignifies no such amazement as takes away mens senses from them which appeares evidently in this that when he descended from the mountain where he was transfigured the people which saw him were amazed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the text and yet they came unto him and saluted him as the Gospell tels us So when they saw him cast out Devils by his word alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all amazed and yet they asked of one another what strange thing that was and when the two Apostles had healed the poor old criple at Solomons porch the people were amazed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet flocked all unto the place to behold the miracle And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifyeth no such heaviness in the book of God as draweth with it all or any of those distractions above remembred St. Paul affirming of Epaphroditus that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding pensive because the Philipians who most dearly loved him had heard he was sick and that he knew not

of Nature Speusippus that God was that natural and animal power by which all things are governed Democritus though the first inventor of that absurd opinion that the World was made of several Atoms joyned by chance together yet for the most part he puts Nature in the place of GOD as also did Straton and the Epicureans And Aristotle though inconstant and of many mindes yet other whiles he makes him be that Soul or understanding which presides over the World Heraclides Ponticus will have him also to be a Divine soul or understanding and thereunto inclined Theophrastus Cleanthes Zeno and Chrysippus save that they sometimes call him by the name of Fate Xenophon the Disciple of Socrates was of opinion that the form of the true GOD could not be seen by any man and therefore was not to be sought or inquired into Aristo Chius that he was not to be comprehended both of them guessing at the Majesty of Almighty God by a despair of understanding what indeed he was And Plato finally not only doth affirm of God that he is the Parent of the World the Maker of all Celestial and Terrestrial creatures but by reason of his eminent and incredible power it was a difficult thing to finde what he was and having found it an impossible matter to express it rightly And of all these Minutius noteth that they are Eadem fere quae nostra the same almost with that which was affirmed of GOD in the schools of CHRIST Insomuch saith he that one might very justly think that the modern Christians were Philosophers or that the old Philosophers had indeed been Christians Lactantius also doth affirm that they did vail the same truth under divers notions and that whether they called him Nature Reason Vnderstanding Fatal necessity the Divine Law or in what phrase soever they did use to speak him idem est quod anobis Deus dicitur it was the same with that which we the followers of CHRIST call GOD. His nature being thus declared as far as could be seen by the Eye of Reason proceed we next unto those Epithets or Adjuncts whereby that nature is set forth in the best of their Writers Philolaus a scholar of Pythagoras hath told us of him that he is singularis immobilis sui similis that there is but one God the chief Lord of all and that he is immovable always like himself the Divine Plato that God is good and the Idea of all goodness the Author of whatsoever is good or beautiful and the fountain of truth that he is also living and everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have somewhere found him cited Aristotle sometimes also doth come home to this in whom the attributes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal and eternal do eft-soones occur By Orpheus it is said that he is invisible that he hath his dwelling in the heavens that he sits there in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Golden Throne and from thence doth dart his thunders upon wicked men Phocylides hath given us as much of him as one verse can hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God saith he most wise most powerful and most happy One of the Sibyls heaps upon him the most glorious attributes of being of great Majesty begotten by none invisible yet beholding all things and Apollo one of the Heathen Gods comes not short of her saying of God that he was begotten of himself and taught of none immoveable and of a name not to be expressed These two last passages we before cited out of Lactantius but then it was to prove that there was a GOD. And to these adde that verse of the same Apollo which is elsewhere cited by Lactantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he calleth him the immortal and eternal GOD the unspeakable Father Lay all which hath been said together and we may gather out of all this description of him for to define him rightly is a thing impossible that GOD is an immortal and eternal Spirit existing of himself without any beginning invisible incomprehensible omnipotent without change or passion by whose Almighty power all things were created and by whose divine goodness they are still preserved What more then this is said by the Church of England the purest and most Orthodox of the daughters of Sion which in her book of Articles thus declares her self that is to say There is but one living and true God everlasting without body parts or passions of infinite power wisdom and goodness the Maker and preserver of all things both visible and invisible What more hath been delivered by the Antient Fathers who had the light of Scripture to direct them in it then that which hath been said by these learned Gentiles upon no other ground then the light of Reason Which manifestly proveth that both the Beeing and the Nature of God were points so naturally graffed in the souls of men that neither the ignorance of letters nor the pride of wealth nor the continual fruition of sensual pleasures have hitherto been able to efface the Characters and impressions of it as before I said And if a GOD and but one only he must be such as is described or no GOD at all But of the Attributes and Acts of Almighty God we shall speak more at large in the two next chapters In the mean time by this Theologie of the learned and more sober Gentiles we may see sufficiently that many of those who are counted Christians do fall most infinitely short of them in the things of GOD. Of this kinde were the Anthropomorphitae a sort of Hereticks proceeding from one Andaeus by birth a Syrian but living for the most part in Egypt who miserably mistaking many Texts of holy Scripture conceived and taught Deum humana esse forma eundemq corporalia membra habere that God was made of humane shape and had the same members as men have Which though it was so gross a folly as would have been hissed out of all the schools of Philosophie yet found it such a plausible welcome with the Monkes of Egypt that Theophilus the learned Patriarch of Alexandria was in danger to be torn in pieces because he had opposed them in their peevish courses And of this sort also were the Manichees who for fear they should make God the Author of any thing which was not pleasing to them as darkness winter and whatsoever else did seem evil to them would needs obtrude upon the world two contrary principles or two Supreme Powers from one of which all that was good from the other all that was evil or so seemed to them did proceed originally The first Author of this Heresie amongst the Christians was one Manes who lived about the times of Aurelianus Anno 213. by birth a Persian to whom this errour was first propagated out of the Schools of Zoroaster that great Eastern Rabbin who seeing but with half an eye into sacred matter had fancied to